Shemini
Utilising One’s Abilities
In attempting to understand the sin of Nadav and Avihu it seems appropriate to begin with the words of the Gemara (Yevamot 121a) that derives from the passuk “u’sevivov nis’aroh me’od” that Hashem is very particular with pious individuals, and punishes them even for minor infringements.
We would like to explain this by saying that because of their piety and greatness these individuals have a correspondingly great potential for growth and greatness, and consequently, any small deviation is actually a major loss of this latent potential. While it appears to us that it is only a small infringement, it is not the actions of the elite that are being punished so severely, rather it is the massive potential that is being taken into account also, and that is why Hashem is so demanding with them.
Returning to Nadav and Avihu, although the reasons given by Chazal for their untimely deaths seem to us at first glance somewhat trivial; however, at their exalted level and considering their greatness and massive potential, these infringements were in fact considered serious enough that they deserved to die.
Rav E.E. Dessler ztz”l in his sefer Michtav m’Eliyahu quotes the different reasons given for the deaths of Nadav and Avihu. Among the reasons he lists are:
They ruled on a halachic matter in the presence of their Rav
They entered the kodshei hakodoshim [without permission]
They offered a korban without being instructed to do so
They performed avodah while intoxicated
They were not wearing the correct bigdei kehunah while performing avodah
They had not washed their hands prior to performing avodah
They did not have children
They were anticipating the day when Moshe Rabbeinu and Aharon HaKohen would pass away, and they [Nadav and Avihu] would be able to lead klal yisrael
[At the time of matan Torah] they gazed inappropriately at the shechina
Rav Dessler explains that when Chazal gives different explanations for a specific incident, all the various explanations stem from one main root cause, and are only different manifestations of the same cause. The cause behind the sin of Nadav and Avihu, explains Rav Dessler, was that they were lacking in complete humility, and all the different reasons given for their deaths are only different expressions of this imperfection. Rav Dessler takes this a step further and explains, based on the words of the Ramban, that the precise sin was that Nadav and Avihu were reliant on their own merits and exalted spiritual level and the claim on them was that although they were in fact on the appropriate spiritual level for the avodah that they performed, they should not have been reliant on their own merits.
Rav Dessler concludes that each of the various sins listed was an expression or manifestation of being confident with their spiritual level which was viewed as a lack of humility on their part.
The trait of ga’ava (haughtiness) comes from feelings of complacency and the feeling that one has already fulfilled his mission in life. Conversely, anava (humility) is the recognition that one has not yet fulfilled that what is expected of him, and however accomplished he is, he feels that a lot more is expected of him.
Returning to Nadav and Avihu and the explanation of Rav Dessler (that the underlying cause was a lack of humility) we can suggest that Nadav and Avihu recognised their exalted spiritual level but did not continue to aspire to utilise their abilities and talents to bring themselves to an even greater spiritual level.
Sometimes we are placed in situations that challenge us to utilise our talents and capabilities to a greater extent than we think is possible. These opportunities enable us to develop ourselves and discover potential that we never knew we possessed.
We are currently living through a difficult period with the world (and many of our lives) in turmoil because of the pandemic. Maybe we should view the current situation as an opportunity to challenge ourselves and bring out our potential to the fullest.
Shabbat Shalom!
Rabbi Gad Bouskila
